We know that Kierkegaard attended Schelling's much publicised lectures in Berlin on ‘positive philosophy’. After listening to the second lecture, Kierkegaard writes:

Though Kierkegaard grew progressively disappointed with Schelling subsequently, the spectre of the later Schellingian thought – that is, the irreducible actuality of existence as the event without potentiality – has remained the haunting presence (that is, presence-in-absence, like a spectre) in Kierkegaardian thought. The later Kierkegaardian theologico-political ‘deconstruction’ of the logic of sovereignty, passing via his deconstruction of Hegelian theodicy of history and the Hegelian onto-theo-logic, cannot be fully appreciated and understood without taking into account the Schellingian eschatology of ‘actuality without potentiality’. This consists of the more or less implicit presence of the later Schellingian attempt, in Kierkegaardian thought, to release the question of faith and Christianity from the grasp (greifen) of the concept (Begriff): the concept, the Concept of the concept (the Absolute Concept) being nothing other than the ‘onto’ and ‘logical’ grounding of the secularised theodicy of history, the concept serving as the ‘ground’ (the-why) or (self) grounding (therefore, immanent) labour of history: this is why Hegel could understand the concept itself as ‘the seriousness, the suffering and the labour of the negative’ (Hegel 1977: 10).